Bhartṛharī's Nītiśatakam. Verse 2.

Bhartṛharī's Nītiśatakam. Part 2.

बोद्धारो मत्सरग्रस्ताः प्रभवः स्मयदूषिताः ।

अबोधोपहताश्चान्ये जीर्णमङ्गे सुभाषितम् ॥

boddhāro matsaragrastāḥ prabhavaḥ smayadūṣitāḥ |

abodhopahatāścānye jīrṇamaṅge subhāṣitam ||

[The knowledgeable are afflicted by envy; the rulers are spoiled by arrogance; and others are stricken by ignorance. Therefore, the beautiful saying is dissolved within the body itself.]

The knowledgeable people (scholars) are afflicted by envy. The rulers (those in power) have become arrogant. Other common people are afflicted by ignorance. In such a situation, who should one tell this to? With this helpless thought, the beautiful saying that had reached the lips of the poet, dissolved within the body itself (just where it was).

Mahāraja Bhartṛharī began the Vāgyajña (literary sacrifice) of narrating beautiful sayings in the form of the Nītiśatakam. But, whom should he tell this to?

There are three types of people in society: the knowledgeable, the rulers, and the common people.

The Knowledgeable (Jnāni): If one were to tell the knowledgeable, they are full of envy. They are afflicted by the ego of their own knowledge and consider others insignificant. They ask, 'What does he know?' and harbor jealousy. If such a person with an envious mind listens, they will not listen to gain understanding but to find faults. What is the use of such listening?

The Rulers (Prabhavaha): If one were to tell those in power, they are immersed in their own pride. There are two reasons to tell the rulers: first, they can grant royal recognition (Rājmānyatā), and second, it provides the main road to popular recognition (Janmānyatā). But they are habituated to 'making others listen.' They are not in a position to listen to anyone's beneficial advice. They consider themselves as powerful and look down upon the advice of those who are wise. How can one tell them then?

The Commoners: The general public is overcome by ignorance. They don't even have time to fulfill their daily needs. What will they listen to? When will they listen? Meaning, they are also of no use.

Therefore, in the end, the beautiful saying dissolved into the body, right where it was.

Image: Infographics created using Notebook LM.

The verse describes the eligible audience for a beautiful saying. One needs to become free from envy, free from arrogance, and one should be desirous of knowledge. Only then will the ‘beautiful saying’ be understood, and only then will it be put into practice.

🔱 ॥ श्री दत्तात्रेयार्पणमस्तु ॥ 🔱

Comments

Guru-Candāla Yoga

Guru Chandala Yoga is one of the more controversial and widely discussed yogas in Jyotiṣa. For a long period of time it has been used as a tool for fear-mongering to generate good amount of income after creating hypothetical stories of past life and what not! To me this appears to be a marketing gimmick and nothing less than a corrupt practice which maligns the science of Jyotiṣa. In this article, certain aspects of this combination have been discussed with classical references and examples. Image Source: Pinterest Classical Dictums The Candrakalā Nāḍī declares — गुरुचण्डालयोगोऽपि पापकृत्यरतः प्रदः। [Even when the Guru–Caṇḍāla Yoga occurs, the native becomes inclined toward sinful or impure actions.] This dictum refers to the conjunction of Bṛhaspati with Rāhu, a combination known in Jyotiṣa as Guru-Caṇḍāla Yoga. The symbolism behind this union is deeply instructive. Bṛhaspati is the preceptor of the Devas, a Brāhmaṇa by nature, and the embodiment of sattva-guṇa. Whereas, Rāhu symboliz...

Phaladīpikā: Saraswati Yoga

The Saraswati Yoga is regarded as one of the most significant Yogas present in the horoscopes of poets, authors, writers, Nobel laureates, philosophers, and intellectuals. Its esoteric meaning extends far beyond the mere display of artistic talent or intellectual capability. Devi Saraswati, the goddess of knowledge and arts, symbolizes the transmission of divine wisdom from the cosmic consciousness into individual awareness. The presence of this yoga indicates that the soul has attained the privilege to convey higher knowledge through creative expression. The scribe has observed this Yoga functioning reliably, despite arguments suggesting its occurrence in numerous horoscopes. The essential points are elaborated in the subsequent article, accompanied by quotations from classical texts. शंकर पुजिते शारदे शर्वसहोदरि शारदे । अभिष्टवरदे शारदे अद्भुतचरिते शारदे । श्रृंगगिरिस्थे शारदे श्रुतिप्रतिपाद्ये शारदे । मंगलदायिनि शारदे संगीतप्रिये शारदे । कामितवरदे शारदे कोमलचरणे शारदे ॥ 1. Descrip...

Bṛhat Jātaka: The First Shloka

Brihat Jātaka, composed by Acharya Varahamihira, is regarded as an exceptionally intricate text. It can be aptly likened to the phrase 'घागर में सागर,' symbolizing the vastness of the ocean contained within a single vessel. For centuries, this work has been imparted within the esteemed traditions of Kerala, accompanied by the commentaries of scholars such as Bhattotpala, Govinda Bhattattiri, Rudra, and Kannassa Panicker. Additionally, the text contains numerous concealed insights on Prashna, which have been examined in the Prashna Margam. The author of Prashna Margam holds Brihat Jataka and Dasadhyayi in high regard, stating the following : (Translations by Dr. B. V. Raman) तस्याः पुनः पदुधियामपि दुर्गमोर्थः। भट्टोत्पलादिरचिता विष्वृतीर्विलोक्य स्पष्टं करोतु हृदि दैवविदर्थमस्याः॥ [Brihat Jataka by Varahamihira, though short, is a very suggestive treatise pregnant with ideas. Though difficult to be comprehended by even intelligent persons, yet with the aid of the commentaries of...

Jyotiṣavimarśa: Divisional Charts - A Misnomer

The topics of Vargas and Nakshatras are among the most frequently misunderstood subjects in Jyotish, largely due to contemporary authors who neglect to engage with classical texts. In the present context, Vargas are often regarded as separate charts, wherein factors such as houses, aspects, Arudha, and Nakshatras are taken into account. While this approach may appear valid, it contradicts the foundational principles of the Arsha Jyotish system. There are mathematical justifications for this, a consideration that many astrologers overlook. A recent post of mine on X (formerly Twitter) provoked a response from several astrologers, who subsequently published articles containing factual inaccuracies, mistranslated verses, and other misleading information in an attempt to discredit my views. It is a well-known fact that the astrological community harbors numerous insecure and envious individuals who seek to undermine others simply because their opinions do not align with their personal rese...

Jyotiṣārṇava: The Jyotisha Of Professions

In today's world, there exists a vast array of opportunities for education, careers, and various professions. Unlike in ancient times, it is no longer a given that the son of a king will inherit the throne. As opportunities expand, many individuals are choosing to pursue their careers abroad. Accurately interpreting this information from a horoscope can be a complex endeavor. Nevertheless, by employing a few established and effective techniques, this task becomes significantly more manageable. In this article, I present a method that has been in use for over 4,000 years, which I refer to as 'Mihira's Master Method,' along with several other straightforward principles. It is important to note that numerous example horoscopes are included in this discussion. I trust that the process of predicting professions will no more cause distress for the students of Jyotisha. I reviewed numerous articles and books which are written on professions. In one particular book, the method...

Vivāha Jyotisa: Kalatra Viveka

Kalatra Sthāna, or the 7th Bhāva, represents vivāha (marriage), which is one of the sixteen sanskāras within Sanātan Dharma. While the 7th bhāva encompasses various significations, our primary focus today is to explore the concept of marriage. I have previously received feedback indicating that the Horā Muktāvali commentary on Brihat Jātaka became easy to comprehend through the Guru-Shishya Samvada. Therefore, this article is structured as a dialogue between a Guru and his students. It features an interactive discussion led by a scholar from the esteemed Kerala tradition, accompanied by his knowledgeable students: Uma, Madhusudan, Shridhar, Medha, Keshav, and Aniruddha. Following an enlightening conversation on Brihat Jātaka, the students have convened around their Guru to delve into the subject of Vivāha, or marriage. I have endeavored to present this work in a format akin to that of the Nadi Granthas, wherein the student poses inquiries and the Guru provides responses. In ...

Jyotiṣārṇava

Search This Blog